RELIGIOUS ENCYCLOPEDIA
Ignatius
Ignatius of Loyola
the island of Terebinthos. In Sept., 867, Basil became emperor after the assassination of Bardas and Michael. One of his first acts was to recall Ignatius, in order to obtain the favor of the people, who still honored Ignatius. At the eighth ecumenical council (Oct. 5, 869-Feb. 28, 870) the reputation of Ignatius was rehabilitated, and his election was confirmed by the Pope Adrian II. But Ignatius did not succeed in pacifying the opposition, and his death gave Photius his longed-for opportunity to regain his former position. Ignatius is esteemed as a saint in the Greek and Roman Churches, in the Roman Church evidently because he was looked upon as an important adherent and even martyr of the papal primacy; in the Greek Church on account of his personal piety and because in reality he did not acknowledge the absolute supremacy of Rome. (F. Kattenbtjsch.)
Bibliography: Early sources, including a life and an encomium by contemporaries, are collected in Mansi, Concilia, xvi. 209-301; and letters to him from Nicholas I. and Hadrian II. are in the same, xv. 159 sqq., 819 sqq. Consult: J. Hergenrother, Photius, vols, i.-ii., 3 vols., Regensburg, 1867-69; R. Baxman, Die Politik der Papste, i. 356-357, ii. 5 sqq., 29 sqq., Elberfeld, 1868-69; Hefele, Conciliengeschichte, iv. 384 sqq., et passim; KL, vi. 590 sqq.; Krumbacher, Geschichte, passim.
IGNATIUS DIACONUS: Older contemporary of Ignatius, patriarch of Constantinople, with whom he is frequently confounded; b. about 780. He became diaconus and skeuophylax of the " great church " at Constantinople about 810, and after 830 metropolitan of Nicsea. Useful as sources of history are his biographies of the patriarchs Tarasios (ed. J. A. Heikel, Helsingfors, 1889) and Nicephorus (ed. De Boor, in the Opuscula historica of Nicephorus, Leipsic, 1880). Ignatius seems to have compiled also a Vita Gregorii Decapolitani. He also wrote poems, including one on the fall, remarkable for its dramatic form. Among the dramatis persona are God, Adam, Eve, and the serpent (ed. C. F. Muller, Kiel, 1886).
(F. Kattenbtjsch.)
Bibliography: Krumbacher, Geschichte, pp. 716-717 et passim; F. Hirsch, Byzantinische Studien, Leipsic, 1876.
IGNATIUS, FATHER: See Lyne, Joseph Ley-
CESTEE.
IGNATIUS OF LOYOLA (INIGO LOPEZ DE RECALDE): Founder of the Jesuit order; b. at the castle of Loyola, near Azpeitia Youth, (16 m. s.w. of San Sebastian) in the Conversion, province of Guipuzcoa, Spain, proband ably Christmas night, 1491; d. at Education. Rome July 31, 1556. He came of a knightly family, spent his youth at the court of Ferdinand, had few educational advantages, and early entered the army. He was highly sentimental and fond of stories of chivalry. Severely wounded at the battle of Pampeluna (May 20, 1521), he was for months an invalid in his father's castle. During this period of severe suffering a life of Christ and legends of the saints came into his hands. He read them with avidity, and became fired with an ambition to follow Christ in a life of self-denying labor and to emulate the heroic deeds of Francis of Assisi, Dominic, and other great
monastic leaders. Amatory and ambitious thoughts he attributed to Satan, and aspirations after holiness and Christian service to the Holy Spirit. He resolved to devote his life to the conversion of infidels in the Holy Land. On recovering he exchanged clothes with a beggar and visited the Dominican monastery of Montserrat (Mar. 25, 1522), where he hung his military accouterments before an image of the Virgin. He soon entered the monastery of Manresa, where he practised the most rigorous asceticism with frequent confessions and masses and the performance of the most disagreeable and menial tasks. He is said to have had visions of the Trinity, of the mystery of the creation, of the union of deity and humanity in Christ (in the Eucharist). The contemplation of any religious act or meditation on any of the great facts of redemption brought before his susceptible mind realistic images of the events concerned. The Virgin became the object of his chivalrous (almost idolatrous) devotion. Greatly concerned about his sins and the sins of the world, he pictured most vividly the continuous conflict between Christ and his hosts and Satan and his hosts. Military imagery played a prominent part in his religious contemplations. Before he left Manresa he had wrought out his " Spiritual Exercises," which were to exert a potent influence in the winning and training of converts and in revolutionizing the methods of propagandism in the papal Church; " the mill into which all Jesuits are cast; they emerge with characters and talents diverse; but the imprint remains ineffaceable " (Cr^tineau- Joly) . In the summer of 1523 he left Manresa for Jerusalem via Barcelona and Venice. He journeyed wholly without money or supplies. On Sept. 4 he visited the Holy Sepulcher. Finding no way to maintain himself in missionary work in Palestine, he returned to Venice (Jan., 1524), convinced that he could accomplish little without scholastic training. Early in the year he went to Barcelona and took his place (though thirty-three years old) among the school-boys to learn the rudiments of Latin. In two years he was able to enter the University of Alcala, and in the autumn of 1527 he removed to the University of Salamanca. At both universities he incurred the censure of the authorities through his efforts to win converts among the students by inducing them to subject themselves to courses of training in the " Spiritual Exercises." Early in 1528 he entered the University of Paris, where he remained over seven years, perfecting his literary and theological education and winning associates. For disturbing the students by getting them absorbed in the " Spiritual Exercises " he narrowly escaped disgraceful punishment at the hands of the authorities. He spent the vacations in the Netherlands among his fellow countrymen, who generously supplied his wants. By 1534 he had won to his mode of life and inspired with his purpose and enthusiasm Peter Faber, Francis Xavier (q.v.), Alfonso Salmeron, Jacob Lainez, and Nicholas Bobadilla (Spaniards), and Simon Rodriguez (a Portuguese). On Aug. 15, 1534, these brethren with Ignatius, in the St. Mary's Church at Montmartre, vowed on the completion of their studies to enter upon hos-
Ignatius of Loyola Illuminati